FEATURE Image: Reformation and the 18th century missions of Methodist founder John Wesley, detail of Willet stained- glass window, Trinity United Methodist Church, 1024 Lake Avenue, Wilmette, Illinois. March 2017. Author’s photograph.
The church buildings complex displays the key ecclesiastical architectural features of late American Gothic Revival style. Trinity UMC, Wilmette. March 2017. Author’s photograph. 4.38mb DSC_0634 (1).
Architecture of Trinity United Methodist Church, Wilmette.
The Ashlar limestone church has stood on a prominent triangular corner of Lake and Wilmette Avenues for nearly 100 years. In the late American Gothic Revival style that flourished in the first third of the 20th century, the church displays in my photo its key ecclesiastical architectural features of (1) pointed‑arch windows with stone tracery, (2) tall bell tower with louvered openings, (3) buttress‑like vertical stonework emphasizing height, (4) a steep slate roof and (5) stained‑glass windows set in deep stone. Designed by Granger & Bollenbacher, the church building completed in 1929 is designed to feel ancient, monumental, and rooted in medieval Christian tradition — exactly what Methodist congregations of the era wanted. Trinity UMC stands out on the North Shore because it is scaled to frame its narrative, more medieval stained glass and not for grandeur comparative to its neighbors such as Christ Church (Episcopal) in Winnetka designed by Bertram Goodhue, or for crisp academic lines such as First Presbyterian in Wilmette designed by Coolidge & Hodgdon, among others. Of Gothic Revival churches built between 1900–1935. Trinity fits squarely into that movement, but with its own personality, specifically its didactic windows. The building was erected when the congregation outgrew its earlier 1908 Romanesque brick church. The church’s current Gothic Revival building, designed by Chicago architects Granger and Bollenbacher, reflects inspiration from European cathedrals. Construction began in the late 1920s, but the 1929 Stock Market Crash halted many of the planned interior details. The stained- glass windows, including the prominent façade window, were designed and installed by Henry Lee Willet in 1954.
Founding History and Its “Home Alone” Legacy.
Trinity United Methodist Church in Wilmette is one of the North Shore’s oldest congregations, with a history that stretches back to the 19th century. Founded on March 24, 1874, the church originally bore the name First Methodist Episcopal Church of Wilmette. Over the decades, it evolved through several identities — Wilmette Parish Methodist Church (1930–1968), Trinity Church of the North Shore (1968–1989), and finally Trinity United Methodist Church of Wilmette, the name it carries today. The church’s historic bell — once used to call worshippers, toll for local deaths, and warn the village of fires — now sits on display near the parking lot.
While its spiritual and community roles define its core identity, Trinity United Methodist Church is also widely recognized for its unexpected place in American pop culture. The church’s exterior appears in two memorable scenes in the 1990 Christmas classic “Home Alone.” In the film, directed by John Hughes, young Kevin McCallister (Macaulay Culkin) first spots the church while fleeing the burglars and hides in the Nativity scene on the lawn. Later, Kevin approaches the church at night, drawn by the sound of the choir singing “O Holy Night.” These moments set the stage for one of the film’s most emotional sequences — Kevin’s conversation with Old Man Marley — though that interior scene was filmed at Grace Episcopal Church in Oak Park. Securing permission to film at Trinity was not straightforward. When Twentieth Century Fox approached the Village of Wilmette in early 1990, the Village Board narrowly approved the request in a 4–3 vote after discussion and date changes. Filming took place in late winter of that year, and the church’s brief but iconic appearance has since become a point of local pride. Today, Trinity embraces this connection, often noting that to many visitors, it is simply “the Home Alone church.”
More than a movie landmark, Trinity United Methodist Church in Wilmette remains a vibrant congregation committed to worship, music, community service, and hospitality — a place where history, faith, and a touch of Hollywood intersect on the corner of Lake and Wilmette Avenues.
Designed by Granger & Bollenbacher, a procession of stained‑glass windows that line the nave are set in deep stone. Trinity UMC, Wilmette. March 2017. Author’s photograph. 3.40mb DSC_0635 (1)
How the architecture relates to the stained‑glass program.
The stained glass was created by Henry Lee Willett of Willett Stained Glass Studios in Philadelphia, one of the leading American studios of the mid‑20th century. The major façade window, dated February 14, 1954, shows Willett’s signature use of rich blues, jewel‑tone reds, elongated Gothic figures, and clear narrative panels. Its scale and design were chosen for narrative clarity, while the church’s deep window wells intensify color saturation and create a natural shadow‑frame that draws the eye toward the visual telling of Scripture — a hallmark of Methodist stained‑glass design. While Trinity’s windows feel sacred and are tall enough to make a visual statement, they are also narrow enough to keep scenes readable and, like most narrative stained-glass windows, arranged in story cycles. The church’s façade and nave proportions create a natural processional reading of the windows, allowing each panel — and the entire cycle together — to unfold as a coherent theological arc. Methodist churches of the 1920s often used architecture to shape a catechetical journey, with the Gothic style providing both a sense of transcendence and a visual link to the continuity of the church across the millennia. The building and the glass tell the same story: God speaks, calls, teaches, transforms.
Interior Analysis: Gothic Revival Structure.
The sanctuary speaks in the familiar Gothic vocabulary. Trinity UMC, Wilmette. March 2017. Author’s photograph. 4.48 mb DSC_0654 (1)
A procession of rounded arches line the nave arcade, a testament to the congregation’s former Romanesque church building, with Gothic pointed-arch stained -glass windows above them guiding the eye upwards and forward. Above these, a ribbed or groin‑vaulted ceiling lifts the gaze further upward into a sense of height and devotion that feels almost instinctive. Reinforcing this vertical pull, the tall, narrow stained‑glass windows have proportions echoing centuries of Gothic design stretching light into color. Stone columns with simple capitals mark each step of the nave, guiding you along the long central aisle toward the chancel. The sanctuary is familiar Gothic interpreted through the American 1920s–30s lens—lighter, more vertical, devotional rather than medieval.
Trinity UMC, Wilmette. March 2017. Author’s photograph. 3.89mb DSC_0657 (1)
The space warms into Methodist Gothic. Dark wood pews, wooden chancel furnishings, a prominent pulpit or lectern, and a central cross create an interior that feels both sacred and approachable. The materials and layout quietly affirm the Methodist emphasis on Scripture, preaching, and congregational participation.
Overhead, hanging lantern chandeliers complete the atmosphere. Their medieval‑inspired metalwork casts a warm glow that softens the stone and wood. Evenly spaced along the nave, they reinforce the processional rhythm, drawing the eye—and the worshipper—toward the chancel and the unfolding narrative held in glass and architecture. Gothic in form, Methodist in function, Willett in storytelling, and 1920s–30s American in craftsmanship, including acoustics shaped for congregational singing, the interior of Trinity UMC is a space designed to make worship feel like a journey: from the world outside, through the nave, toward the light of the chancel and the story told in glass.
How Methodist theology shaped 20th‑century stained glass.
Methodist stained glass in the early–mid 1900s has a distinctive character shaped by Methodist convictions about Scripture, preaching, and discipleship. Because windows were expected to teach, almost every Methodist window cycle from this era functions as a visual sermon. Their imagery is intentionally accessible, with a strong Biblical orientation and a clear narrative movement through salvation history.
Methodists understand themselves as heirs of the Old Testament, followers of Jesus, children of the Reformation, and participants in the church’s ongoing renewal. As a result, their stained‑glass programs blend Old Testament, New Testament, and Reformation themes. Typical cycles include scenes of the prophets, episodes from the Life of Christ, and depictions of key Reformers such as Martin Luther (1483-1546), William Tyndale (c. 1494-1536), and Methodist founder John Wesley (1703-1791).
Trinity UMC, Wilmette. March 2017. Author’s photograph. 5.29mb DSC_0655 (1)
Façade window: Jesus Calling the First Disciples.
Façade window of Jesus Calling the First Disciples.Trinity UMC, Wilmette. March 2017. Author’s photograph. 7.65mb DSC_0649 (2)
A foundational moment in the Gospels — and a favorite subject in mid‑20th‑century Methodist stained glass — is Jesus calling the first disciples. In this scene, Jesus summons fishermen from their boats with the words, “Follow me, and I will make you fishers of men.”
The boat anchors the story in the Sea of Galilee, while the iconography makes the identification unmistakable. Jesus is shown with a cruciform halo and red and blue garments, signaling his dual nature. His authoritative, summoning gesture directs attention to the haloed figures of Peter, Andrew, James, and John, who look up toward him in response to the call.
Detail of Façade window depicting Reformers.
At the bottom of the façade window are four scenes from the life of the Reformers. At LEFT is Martin Luther nailing his 95 theses to the door of the Castle Church (All Saints’ Church) in Wittenberg, Germany, on October 31, 1517, that sparked the Reformation. At the bottom right of the panel is a white rose with a red heart and black cross. That is Luther’s personal emblem, designed in 1530 and used on his letters and publications. He is wearing scholarly robes in the colors of deep red, green, and brown that Willett often used for Reformers.
At LEFT CENTER is the burning at the stake of William Tyndale in 1536 whose crime was translating the Bible into English for the ordinary people. Tyndale believed Scripture should be accessible to ordinary people and died for that conviction. The Reformation’s gift is to take the Bible out of the hands of the elite and place it into the hands of the people.
At CENTER RIGHT is John Wesley, founder of Methodism, preaching in the open air to Native Americans — specifically the Muscogee (Creek) people —during his mission to the Georgia colony between 1735 to 1737 which, after his return to England, accelerated the Methodist Movement which Wesley founded at Oxford in 1729. Wesley began preaching in the open air, embracing traveling ministry and forming societies as he did in America. By 1739, he built the first Methodist meeting house in Bristol, England.
At RIGHT John Wesley preaching to early American settlers. Wesley served as Anglican pastor of Christ Church in Savannah, Georgia, where he introduced strict spiritual disciplines. His time was marked by conflict, including a failed romantic relationship, and backlash from residents against his strictness, causing him to return to England heartbroken and disillusioned after only two years.
Methodist stained glass seeks to be beautiful where clarity is key. The style tends to bold outlines, well delineated figures and readable gestures with minimal abstraction.
Trinity UMC, Wilmette. March 2017. Author’s photograph. 5.20mb DSC_0645 (1)
Traditional enough to feel sacred – Modern enough to feel fresh – narrative enough to teach – artistic enough to inspire: Why Willett Studios was chosen.
Christ the Teacher — sometimes also read as Christ the Good Shepherd window. Trinity UMC, Wilmette. March 2017. Author’s photograph. 3.95mb DSC_0664 (2)
This Willet window is a Life of Christ triptych, arranged in the traditional Methodist/Willett narrative pattern.
At the left, the window shows the ministry of compassion: a haloed Christ blessing or forgiving a kneeling woman, possibly inspired by the woman who washed his feet with her tears and dried them with her hair. Willett often preferred such non‑specific healing scenes, using them to emphasize Christ’s compassion rather than tie the image to a single Gospel episode.
At the center, Christ stands elevated and alone in Willett’s characteristic depiction of Christ the Teacher — sometimes also read as Christ the Good Shepherd when paired with lamb symbolism above. He bears the cruciform halo (reserved only for Jesus) and wears red and blue robes to signify his dual nature as God and Man. His arms extend slightly in a gesture of blessing and invitation.
At the right, the scene shifts to Christ’s agony in the garden before his betrayal and arrest, capturing the moment of solitary struggle that precedes the Passion.
“Do all the good you can.”
Taken together, these panels proclaim a unified message: Christ at the center of the Christian life, the one who heals, restores, and calls disciples to follow. The sequence echoes the Methodist conviction embodied in the familiar motto: “Do all the good you can.”
Trinity UMC, Wilmette. March 2017. Author’s photograph. 4.12.mb DSC_0637 (1)
Feature image: Frank J. Baker House, Frank Lloyd Wright, 1909, Wilmette, Illinois. Frank J. Baker (1864–1922) was a driving force in Wilmette’s early growth — a sharp‑minded engineer and influential executive with the North Shore Electric Company and Commonwealth Edison who helped bring electricity to the North Shore. He is most remembered for the remarkable 1909 Frank J. Baker House, a Prairie‑style landmark designed for him by Frank Lloyd Wright. A civic leader as well as an innovator, Baker co‑founded the First National Bank of Wilmette. He died in his Wright‑designed home just a week before Christmas in 1922 at 58 years old. December 2017. 99% 7.20mb DSC_0560. Author’s photograph.
The Frank J. Baker House, situated at 507 Lake Avenue in Wilmette, Illinois, is a 4,800‑square‑foot residence that stands as a significant example of Frank Lloyd Wright’s evolving Prairie School vocabulary. Designed in 1909, the house incorporates five bedrooms, three and a half bathrooms, and three fireplaces, yet its architectural importance lies less in its programmatic elements than in its role within Wright’s broader experimentation with spatial organization and structural expression during this period.
By the first decade of the twentieth century, Wright had begun to move beyond the predominantly single‑story Prairie houses of the late 1890s, exploring the potential of vertically layered two-story domestic space. The Baker House reflects this transitional moment through its T‑shaped floor plan—a configuration Wright employed in several contemporaneous works, including the Isabel Roberts House (below) built the previous year in River Forest, Illinois.
Isabel Roberts House, 603 Edgewood Place, River Forest, Illinois, 1908, Frank Lloyd Wright. It was remodeled in the 1950s. 69% 7.99 mb Author’s photograph.
The T‑plan allowed Wright to choreograph circulation along a dominant longitudinal axis while creating subsidiary wings that modulated privacy, light, and spatial hierarchy. In the Baker House, this plan form becomes a mechanism for integrating interior volumes with the surrounding landscape, reinforcing the Prairie School’s emphasis on horizontality and environmental continuity.
The exterior composition demonstrates Wright’s mature command of Prairie Style principles: a pronounced horizontal orientation, low‑pitched rooflines, and deeply cantilevered overhangs that visually anchor the structure to its site. These elements work in concert to diminish the building’s vertical massing, producing the characteristic “sheltering” effect that Wright associated with Midwestern domestic architecture.
Frank Lloyd Wright in 1903, likely a self-portrait. Public Domain.In 1909 42-year-old Frank Lloyd Wright reportedly personally brought the plans to Baker in Wilmette by horseback. Public domain. see – New owners to breathe life into 1909 Wright home – Wednesday Journal – retrieved March 30, 2026.
The two‑story living room is the spatial and symbolic core of the house. Its brick fireplace—an archetypal Wrightian hearth—functions as both a literal and conceptual center, organizing the surrounding spaces and reinforcing Wright’s belief in the fireplace as the spiritual heart of the home. The sloped ceiling and continuous band of leaded‑glass windows along the north wall create a dynamic interplay of light and volume, while the vertical expansion of the room contrasts deliberately with the home’s otherwise horizontal emphasis. Few surviving Wright houses retain this particular combination of a T‑shaped plan and a two‑story principal interior, making the Baker House an important artifact in understanding Wright’s spatial experimentation.
The property was listed on the National Register of Historic Places on November 8, 1974, acknowledging its architectural significance. A comprehensive restoration initiated in 2020 under new ownership has sought to preserve both the material integrity and the spatial logic of Wright’s original design.
Frank Lloyd Wright’s Prairie‑style design features strong horizontal porches framing a two‑story diamond‑leaded glass window wall in the living room. The home includes five large bedrooms, three‑and‑a‑half bathrooms, and three fireplaces. The second level offers a primary suite with en‑suite bath, fireplace, and private porch, plus two additional en‑suite bedrooms, two more bedrooms, and a sitting room. The kitchen and breakfast room overlook the expansive yard. Wright designed the home’s 1922 addition. Public Domain.
Interior Analysis.
Upon entry, the visitor encounters a twenty‑two‑foot dining room articulated with diamond‑patterned leaded‑glass windows, a pitched ceiling, and extensive wood trim. This space exemplifies Wright’s strategy of compressing and releasing volume: the relatively intimate proportions of the dining room heighten the dramatic expansion experienced upon entering the adjacent living room.
The main‑floor kitchen, accompanied by a modest breakfast nook, reflects Wright’s early efforts to modernize domestic workspaces by integrating them more fluidly into the overall plan. The living room, by contrast, adopts a quasi‑ecclesiastical spatial character. Its cantilevered ceiling, which extends into a loft above, creates a sense of upward movement unusual in Prairie houses. The continuous horizontal and vertical window bands dissolve the boundary between interior and exterior, a hallmark of Wright’s belief that architecture should mediate rather than separate human habitation from the natural environment.
At the center of the home stands the principal brick fireplace, accompanied by an overhead balcony that provides an elevated vantage point and reinforces the vertical layering of the space. On the second floor, the master bedroom includes one of the home’s three fireplaces and a private enclosed balcony, further demonstrating Wright’s interest in creating intimate, retreat‑like upper‑level spaces within an otherwise horizontally oriented composition.
FEATURE image: Detail of 804 Forest Avenue, Wilmette, Illinois. The Prairie style house was built in 1906 by architect George Washington Maher (1864-1926) whose influence on the Midwest was profound and prolonged and, in its time, as great as Frank Lloyd Wright’s. Author’s photograph. 6/2014 3.95mb
5 – 1231 Forest Avenue, 1898. A two-story clapboard with a flared hipped roof with three dormers, one each in the front and on the sides. The façade-length porch also has a hipped roof. The first floor has a projecting polygonal bay window and a front door and separate square vestibule window. 6/2014 4.76mb6 – 1215 Forest Avenue, c. 1909. The two-story home is built of finely dressed (cut, worked) ashlar stone. The home has a hipped roof and steep pitched pediment with a broken cornice and a false balcony with rounded attic window. In a rigidly centralized composition, there is a slight projecting bay above the entrance that is sheltered by a large porch with a massive projecting pediment held by a masonry pier with short bulging columns. 6/2014 5.67mb 11 – 1041 Forest Avenue, 1873. Masked by later additions, this house was originally Italianate whose hooded windows and small square attic window remain on the façade. 6/2014 4.20mb12- 1020 Forest Avenue, Community Church of Wilmette, 1920, has massing of large rubble ashlar walls with broad arches and a porch. 6/2014 3.57mb12- 1020 Forest Avenue, Community Church of Wilmette, 1920, was a pioneer for a large building tucked unobtrusively onto a residential street that in terms of stance was replicated by other churches that were built later in the suburb. 6/2014 6.05mb
13 – 932 Forest Avenue, 1890s. A grand two-story Classical Revival house with a high hipped roof and ionic pilasters at the corners as well as sides and pediment of the projecting entrance. Ionic columns also support the porch. 6/2014 4.86mb14 – 922 Forest Avenue pre-1873 and c. 1900. The house was originally built in the Italianate style evident in the cornice with double brackets in the front and single brackets on the side of the house along with pedimented windows. The third-floor gables were added around 1900 as well as the broad bow façade. These changes worked to add space and mask the original style. The front porch is even more recent. 6/2014 5.61mbGeorge Washington Maher (1864-1926), born in West Virginia, was an American architect in the Prairie School style who was known for blending with the Arts& Crafts style. According to H. Allen Brooks in The Prairie School – Frank Lloyd Wright and his Midwest Contemporaries (1972) “[Maher’s] influence on the Midwest was profound and prolonged and, in its time, was certainly as great as was [Frank Lloyd] Wright’s. Compared with the conventional architecture of the day, his work showed considerable freedom and originality, and his interiors were notable for their open and flowing…space.” By the time of his death, G.W. Maher had designed over 270 projects; from houses to parks to public buildings. Public Domain. 15 – 804 Forest Avenue, 1906. The Prairie style house was built in 1906. The architect was George Washington Maher (1864-1926). 6/2014 3.95mb15 – 804 Forest Avenue, 1906, by G.W. Maher is a solid 4-square house that is modest compared to a similar-styled project the Prairie-school architect completed in 1899 in Oak Park, IL , known as Pleasant Home. 6/2014 4.85mb
Sources:
A Guide to Chicago’s Historic Suburbs on Wheels and on Foot, Ira J. Bach, Swallow Press/Ohio University Press, 1981, pp. 534-547.
The Prairie School – Frank Lloyd Wright and his Midwest Contemporaries. Brooks, H. Allen New York: W.W. Norton and Company, 1972, p. 330.
FEATURE image: St. Francis Xavier Church was erected in 1939 in an established well-maintained residential neighborhood in Wilmette, Illinois, just blocks inland from Lake Michigan. The attempt was made by the area’s Roman Catholics to fit in unobtrusively and harmonize with its neighbors on Chicago’s Northshore. 6/2014 3.56mb
The English Gothic-style church is usually associated with establishment mainline Protestants. The church is built to be sophisticated and simple. 12/2018 11.6mb
Built by the firm of McCarthy, Smith & Eppig, St. Francis Xavier Church is built in the style of a sturdy country church. It is characterized by low walls, massive external buttresses, and a sloped, elongated roof. 6/2014 4.64mb
WHO IS ST. FRANCIS XAVIER (1506-1552), FIRST JESUIT MISSIONARY TO THE FAR EAST AND CO-PATRON OF CHURCH MISSIONS?
St. Francis Xavier. 6/2014 4.05 mb
Depicted in marble at the entrance to the sanctuary in Wilmette, Illinois, is St. Francis Xavier, S.J. (1506-1552), the parish church’s patron and namesake. Holding a crucifix, the Basque Jesuit priest is dressed in a black cassock draped by an alb and stole.
St. Francis Xavier’s feast day of December 3 marks his death day in 1552 at 46 years old on a lonely island off mainland China. In 1927 Pope Pius XI (1857-1939) named him co-patron with St. Thérèse of Lisieux of all foreign missions. (see – https://www.papalencyclicals.net/Pius11/P11APOST.htm). In life Francis Xavier came from a good family and had a naturally magnanimous personality. He was a student in Paris whose room-mate happened to be the older and wiser Ignatius of Loyola who patiently turned Francis’s thoughts and desires heavenward. Francis Xavier became the first Roman Catholic missionary to the Far East and as if by happenstance, since Ignatius’s first choice fell ill and was unavailable. When Francis set out for Asia, Loyola’s Jesuit Order had been officially approved by St. Pope Paul III (1468-1549) only a couple years before.
It was by sheer audacity that Francis Xavier established a template for the Jesuit missionary and evangelizer – prayerful, prepared to go where need was greatest, friendly, sincere, personally austere, hard-working, and joyful in the adventure of doing God’s will.
Leaving by ship from Lisbon, Portugal, in 1542 St. Francis Xavier became the first Jesuit missionary to India in 1545 and, in 1549, to Japan – 300 years before Commander Matthew Perry’s first American expedition to China and Japan in 1853. For one hundred years, the Jesuits were the only Roman Catholic missionaries in Asia. The long physical distances Francis Xavier traveled in the 1540s were remarkable. In his last days, on the return trip to India from Japan – almost 6000 km by air – St. Francis Xavier found his ship thrown off course in a sea storm and stopping at an island near Guangzhou, Guangdong, China.
Once back in India, St. Francis Xavier immediately wanted to return to China. After some delays, he reached Shangchuan Island, about 15 miles from the mainland and to which 46-year-old Francis Xavier had made arrangements to sail. While awaiting permission on the island to cross the inlet to enter mainland China, Francis died, without the benefit of the sacraments, of the fever. He was buried on Shangchuan in quicklime, a chemical compound normally used which worked to speedily consume the flesh so to leave just bones for health concerns and safer and easier transport. Francis was known on his journeys to live in a most austere manner insisting only on a good pair of boots for moving on foot over long distances in difficult terrain. Seeking the approval of local rulers, Francis occupied his days meeting the needs of the poor and sick, often in sweltering or frigid conditions. Over ten years Francis Xavier worked hard to bring the Christian faith to the greater part of the Far East.
Two months later, In February 1553, when the saint’s remains were exhumed, the witnesses were met by the body of Francis Xavier that, despite being buried in quicklime, had not rotted. His remains were taken to Portuguese Malacca and, a year after his death in December 1553, taken to Goa in India which had been the saint’s headquarters. In Goa, Francis received a hero’s welcome. Today St. Francis Xavier is still buried in Goa’s basilica. Reports of miracles were made in India and Japan following his death. Pope Paul V beatified St. Francis Xavier In 1619 and he was made saint on March 12, 1622, by Pope Gregory XV.
WHO IS ST. IGNATIUS OF LOYOLA (1491-1556), FOUNDER OF THE SOCIETY OF JESUS (JESUITS)?
St. Ignatius of Loyola (1491-1556), after 1600, Jan Dammeszoon de Hoey (c.1545-1615), Stiftsmuseum Xanten (Germany). The artist was a Netherlandish painter who worked at the court of French king Henry IV (reign, 1589-1610) and is associated with the School of Fontainebleau. He is best known for his history paintings. St. Ignatius, before he became the founder of the Jesuits, was given a lives of saints when he was recovering from a bullet wound in the leg he received in 1521 during combat as a soldier in Pamplona in Spain. Though he naturally asked for “novels” to pass the time, it is sometimes related or implied that he may have had reason to be disappointed with the saints’ lives though it may actually have been a pleasant development for him since he took to the stories quite readily. As a knight from a prominent noble family in Spain, he latched onto and appreciated those various lives of peace and religious glory displayed in the Christian saints, and responded concretely to it. Where to trace this trail of grace to this point of life-changing conversion is of existential purpose. Ignatius, whether he knew it or not, learned now more fully how his soul desired to emulate the Christian heroes. The result was immediate and profound. Like St. Francis of Assisi (1182-1226) centuries earlier who the manly Ignatius deeply admired – Francis was another rich soldier boy who by experience in war of capture and prison moved from knight to penitent – Ignatius went and did the same. Ignatius would co-operate with God’s grace for whom he had met his match and hung up his sword in noble surrender. He started a pilgrimage from shrine to shrine. His natural self of elegant dress, excellent manners, and a measure of violent force in his personality, he channeled towards religion. As a youngster he had a mature bearing beyond his years so that the adult Ignatius continued to be a risk taker, as well as disciplined, prudent, despising greed, and persevering. The wonder of Ignatius is that he took his innate qualities and delivered them from the power of darkness and transferred them into the kingdom of God’s Light. Ignatius’s famous Spiritual Exercises (1548) were written early in the life of the Jesuit Order and communicated for others his own sublime ascetic character in action. Again, like the Poverello, Ignatius would be wrapped for days in prayer’s contemplative ecstasy. Also, like Francis in his early days as a pilgrim, he journeyed to the Holy Land in September 1523. Not yet a Jesuit as he had not founded them, he departed the Holy Land on September 23 and returned to Europe. He studied first in Barcelona and then in Paris where he met and gathered around him six companions: Spaniards Alfonso Salmeron (1515-1585), Diego Laynez (1512-1565), Francis Xavier (1506-1552) and Nicholas Bobadilla (c. 1509-1590), Portuguese Simão Rodrigues (1510-1579) and Savoyard Peter Faber (1506-1546). As the “Society of Jesus” the seven left for Rome in 1537 to obtain the pope’s approval for a new religious order. On the way there Christ, wrapped in His light and carrying his cross, said to Ignatius – in Latin – Ego vobis Romae propitious ero (“I will be good to you in Rome”) for which Jesuits then and now share that promise of accompanied mission in the Roman Catholic Church. It was while Pope Paul III (reign, 1534-1549) was on summer retreat from the heat of Rome at the Tivoli gardens that he further considered and ruminated over Ignatius’s group of six companions who had come to the Eternal City. One hot summer day the pope declared, reading Ignatius’s writings, – “The finger of God is here!” and then, in Latin, he said, “”Societatem hanc, id temporis…afflictis Ecclesiae rebus, non levi presidio atque ornamento fore.” (“This Society of Jesus [Jesuits] would prove an invaluable auxiliary and splendid ornament to the Church in these eventful times…”) The Jesuits were officially approved in 1540. Ignatius sent his companions across Europe and around the globe to create schools, colleges, seminaries and Christian missions that had an exhilaratingly mainly positive impact on society and culture.
Nave looking to main altar. There are no columns to obstruct the view to the marble altar with a crucifix above. With Vatican II reforms, the tabernacle was set in a niche to the right. Originally the tabernacle was on the main altar below the crucifix. An extra-wide altar rail with cross legs whose form served as “being at table with Christ” for the communicant was also removed. Though St. Francis Xavier Church is traditional in its architecture, its design elements are modern, chic, and streamlined, which makes the sanctuary flexible and adaptable to change.The ceiling is constructed like an upside barque. This evokes the missionary journeys of St. Francis Xavier, by sea to and in the Far East. 6/2014 5.99 mb
July 2014. 5.85 mb Interior of St. Francis Xavier Church from the altar looking towards the main entrance. McCarthy, Smith & Eppig was a design firm that worked in the 1930’s extensively with Chicago Cardinal George Mundelein (1872-1939). Architect Joseph W. McCarthy (1884-1965), had been a young architect under Daniel Burnham (1846-1912), a major design force in Chicago. McCarthy built, under his own name and with various firms, churches and other church-related structures in the Chicago area from the 1910s to 1930s. In 1939, for instance, McCarthy built St. Francis Xavier Catholic Church and the more grandiose St. Joseph Catholic Church, both in Wilmette, about one mile apart. The design of St. Francis Xavier Church was handled by the firm’s younger partners, David Smith and Arthur Eppig (1909-1982). The church building’s simple architecture with its fine details cost $200,000 to construct in the waning years of the Great Depression – about $4 million in 2022 (see- https://www.dollartimes.com/inflation/). While the majority of McCarthy’s church buildings were built in the Chicago area, some of his important church projects included the cathedral church in Springfield, Illinois, (1928) and the parish church (1918) of what became the diocese of Joliet, Illinois.
December 2017. Organ loft. 7.90 mb 77%
There are 8 major stained-glass windows in St. Francis Xavier Church: four in the west wall and four in the east wall.
October 2015. detail of panels of three different windows.
Smaller stained-glass oculi and panels are scattered throughout the interior. These stained-glass windows were designed by Henry Schmidt, a parishioner. They are quite beautiful, scintillating in their pseudo-English Tudor style, illumined in usually soft eastern and tree-obscured western exposures, although their subject matter is somewhat chaotic and a hodge-podge in its traditional and idiosyncratic admixture of hagiography, scripture, and popular piety. One aspect of their enduring appeal is that the glass can be seen close up and at eye level.
ST. PETER WINDOW.
CENTER PANEL: Saint Peter, leader of the apostles, holds the keys of the kingdom of heaven (Matthew 16:19). Peter holds a book, a representation of St. Peter’s New Testament letters (1 and 2 Peter) and sermons (Acts). Below is St. Peter’s Basilica in Vatican City in Rome with its famous dome.
LEFT PANEL: Crowning of Mary as Queen of Heaven by Triune God (Father, Son and Holy Spirit). From the Council of Ephesus in 431, depicting the Blessed Virgin Mary wearing a regal crown was used in Christendom.
RIGHT PANEL: Assumption of Mary into Heaven is not in the New Testament though biblical texts point to the doctrine of Mary as Theotokos (Mother of God), taken (“assumed”) body and soul into heaven at death. Going “up” to heaven is imagery used to express the spiritual and related to Jesus’ Ascension (Acts 1:6-17 and Luke 24:50-53). The assumption phenomenon occurred in the Old Testament with Moses and Elijah who were also present at Christ’s Transfiguration (Matt 17:1-9; Mk 9:2-10: Lk 9:28-36; and 2 Peter 1:16-21). Below the panels are identical angel figures. 6/2014 4.98 mb
October 2015. Detail St Peter 4.81mb DSC_0504 (1)
ST. BONIFACE WINDOW.
CENTER PANEL: St. Boniface (675-754) is the St. Patrick of Germany. He was a bishop who lived during Europe’s Dark Ages. Boniface was responsible for organizing the church in western Germany and established the bishoprics of Cologne and Mainz. On direction by the Roman pope, Boniface anointed Pepin the Short (714-768) — son of Charles Martel (c. 688-741) and father of Charlemagne (747-814) — as king of the Franks. Pepin’s coronation became the model for future royal coronations and the beginning of the modern European state.
LEFT PANEL: Jesus meets his mother is the fourth station of the cross. The Holy Face, below, is a devotion proclaimed by Pope Leo XIII in 1885.
RIGHT PANEL: Jesus mocked and crowned with thorns (Luke 22:63-65 and John 19:2-3) is the sixth station of the cross and an important marker of the suffering of Jesus. 6/2014 3.93 mb
ST. PATRICK WINDOW.
CENTER PANEL: St. Patrick (418-493) is one of the patron saints of Ireland (St. Brigid (c. 451–525) and St. Columba (540-615) are the others). In Wilmette, IL, St. Joseph Church was established in 1847 for German immigrants and St. Francis Xavier Church for Irish. The depiction of Patrick as the archetypal Irish bearded bishop — dressed in green with miter and staff – emerged in late 1700’s. St. Patrick’s symbology includes a book, refering to the Holy Scriptures and his own writings: the Confessio and Epistola to Coroticus, both in Latin. Patrick holds the legendary 3-leafed clover which he used to teach the Irish about the Holy Trinity. Below is the harp which is Ireland’s national emblem and one of the world’s oldest musical instruments.
LEFT PANEL: Jesus Christ’s Resurrection from the dead is the cornerstone of the Christian faith (1 Corinthians 15:17). His empty tomb is proof of Christ’s deity (John 5:26; Romans 1:4). By rising from the dead, Jesus Christ saved us from our sins (Romans 4:24–25; Hebrews 7:25), gave hope for our future resurrection (John 14:19; 1 Corinthians 15:20–23), and provides believers with spiritual power (Romans 6:3–4; Ephesians 1:19–21). The window depicts the resurrected Jesus holding the banner of victory over death as a Roman guard cowers in the dazzling light of a Risen Christ with an angel in attendance. Christ’s cruciform halo (elaborated in three parts) usually contains three Greek letters that in translation spell out “I Am Who Am,” again, a reference to Christ’s Divinity. All four gospels contain passages pertaining to the resurrection, but none of them describe the moment or essence of resurrection itself.
RIGHT PANEL: Crucifixion of Jesus with his mother Mary and John the Apostle at the foot of the cross. Above Christ’s head are the letters INRI, an acronym for Jesus Nazarenus, rex Judæorum. This was the charge against jesus written in Latin by Pontius Pilate who condemned him to death. It translates as “Jesus Nazarene, King of the Jews.” The title appears in the Passion narrative of John’s Gospel (19:19). Below each side panel are identical angel figures. 7/2014 7.58 mb
The altar design includes tall candlesticks and compact, detailed baldacchino. 6/2014 4.61 mb
A depiction of the crucifixion in basswood stands atop a rood beam at the ceiling line above the main altar. The scene includes the figure of a crucified Jesus, half-naked, wearing a crown of thorns, and the INRI inscription overhead. Three figures at the foot of the cross are (at left) his mother Mary and (at right) John, the Apostle. The bowed middle figure could represent the other named and unnamed women present at the crucifixion (John 19:25; Luke 23:27 and 49). The artwork is by Fritz Mullhauser. 12/2018 8.47 mb
MARY QUEEN OF HEAVEN WITH INFANT JESUS WINDOW.
CENTER PANEL: The Queen of Heaven who reigns from the right hand of her son, is depicted in her role as mother of Jesus Christ. Below a crown hovers above what may be a heart-shaped letter “M” for Mary’s first initial and/or her sacred heart.
LEFT PANEL: Presentation of Jesus by Mary and Joseph in the Temple and meeting with Simeon, the “just and devout” man of Jerusalem (Luke 2:25–35). The Presentation is the Fourth Joyful Mystery of the Rosary. In Luke, 40 days after Jesus’s birth, Mary and Joseph took the baby to the Temple in Jerusalem to complete Mary’s ritual purification after childbirth, and to perform the redemption of the firstborn, as prescribed by Mosaic Law (Leviticus 12 and Exodus 13:12-15).
RIGHT PANEL: Nativity of Jesus in Bethlehem (Luke 2: 1-7 and Matthew 1: 18-25) is the Third Joyful Mystery of the Rosary. Below each side panel are identical Angel figures. 12/2018 12.5 mb
ST. ANNE AND THE CHILD VIRGIN MARY WINDOW.
CENTER PANEL: Child Mary with Saint Anne, her mother. Nothing is known about Mary’s mother though early apocryphal writings provide information for stories about Mary’s lineage and early life that have resulted in a legendary tradition.
LEFT PANEL: Visitation of the Blessed Virgin Mary to her cousin Elizabeth (Luke 1: 39-45). After the Annunciation, Mary set out into the hill country to stay in the house of Elizabeth and her husband Zechariah for three months. Both women were miraculously pregnant at the time–-Mary with Jesus by virgin birth and Elizabeth with John the Baptist in her old age. Depicted is the moment when John the Baptist leapt with joy in Elizabeth’s womb at hearing Mary’s voice (Luke 1:41). The Visitation is the Second Joyful Mystery of the Rosary. Below is an ark (or tabernacle). Luke structured his narrative passages of the Visitation on stories in 2 Samuel and 1 Kings about the ark of the Covenant in the Old Testament. The Catechism of the Catholic Church identifies Mary as the Ark of the New Covenant (2276): “Mary, in whom the Lord himself has just made his dwelling, is the daughter of Zion in person, the Ark of the Covenant, the place where the glory of the Lord dwells. She is ‘the dwelling of God . . . with men.”
RIGHT PANEL: Annunciation to Mary by the angel Gabriel aanouncing that she would bear the Son of God, Jesus Christ. “Hail Mary, full of grace, the Lord is with you!” It is by Mary’s joyful acceptance of God’s will – “Behold, I am the handmaid of the Lord; let it be to me according to your word” (Luke 1:26-38) – that the Incarnation takes place. The Annunciation is the First Joyful Mystery of the Rosary. Below, the two angel figures are distinct. 12/2018 16.24 mb
ST. JOSEPH WINDOW.
CENTER PANEL: St. Joseph was the foster father of Jesus and served as Jesus’ guardian protector. Jospeh’s symbology includes his holding a carpenter’s square (Mt 13:55) and holds a white lily to symbolize his faithfulness and chastity to Mary (MT 1: 25) as well as his holiness and obedience to God (Mt 1:24; Mt 2:14, 21, 22). An angel figure Is below St. Joseph.
LEFT PANEL: Holy Family in Nazareth. Jesus was obedient to Mary and Joseph and “progressed steadily in wisdom, age and grace before God and men” (Lk 2:52). Jesus was instructed by St. Joseph in the carpenter trade and holds a wooden cross on his knees. Flowering grass below is decorative and could indicate the flowering staff of St. Joseph which symbolized that he was specially chosen by God to be Mary’s husband. That imagery was drawn from the Old Testament when Aaron’s staff, placed before the Ten Commandments, sprouted with almond blossoms as a sign that he was chosen by God (Num 17:22-23).
RIGHT PANEL: Mary and St. Joseph find Jesus at 12 years old in the Temple with the doctors of the Law (Luke 2:41-52). It is the Fifth Joyful Mystery of the Rosary. The event is the only time in the New Testament where Jesus makes a public appearance before His baptism in the Jordan by John the Baptist and the start of his public ministry at 30 years old (Matthew 3:3-17, Mark 1:9-11; Luke 3:21-23; John 1:29-33). Below the scene are the tablets of the Ten Commandments with a symbol of the Trinity, including the sacred eye, hovering above. 12/2018 12.34 mb
ST. PAUL THE APOSTLE WINDOW.
CENTER PANEL: St. Paul is depicted holding a sword, a symbol for this Apostle to the Gentiles. Describing spiritual warfare in his letter to the Ephesians, Paul writes, “Take the sword of the Spirit, which is the word of God” (Ephesians 6:17). In symbology of martyrs, they are traditionally depicted with the instrument of their death. Paul is a known martyr (c. 64-68 CE), though its details are not. Early Christian writers said St. Paul was beheaded using a sword.
LEFT PANEL: The Pentecost (Acts 2: 1-13) followed the Ascension, It is where the 12 Apostles with Mary, the Mother of Jesus Christ, gathered together to receive the Holy Spirit symbolized by a dove from Heaven.
RIGHT PANEL: Ascension of Jesus into Heaven is mentioned many times in the New Testament and primarily in Luke and Acts (Luke 24:50-53, Acts 1: 6-12, John 3:13, John 6:62, John 20:17, Romans 8:34, Ephesians 1:19-20, Colossians 3:1, Philippians 2:9-11, 1 Timothy 3:16, and 1 Peter 3:21-22). The Ascension is where the Resurrected Christ physically departed from Earth by rising into Heaven which was witnessed by eleven of his apostles (Judas betrayed Jesus). Heaven incorporates the resurrected fleshly body of Christ as the divine humanity of Christ enters into the intimacy of the Father and becomes the perfect God-Man. 6/2014 4.28 mb
October 2015 detail St. Paul window. 4.48mb DSC_0505 (1).ST. PAUL THE APOSTLE WINDOW in situ on the east wall.
THE GOOD SHEPHERD WINDOW.
CENTER PANEL: Jesus called himself “the good shepherd” (John 10). In the Old Testament there is a prophecy about shepherds who are overseers for the sheep who are the people of God. Ezekiel prophesies of a shepherd to come who is the Messiah of Israel (Ezekiel 34:23-24 and 37:24-25). Jesus is claiming to be the Messiah that the scriptures foretold. Christ’s cruciform halo (in three parts) contains three Greek letters that spell out “I Am Who Am,” a reference to Christ’s Divinity. Jesus holds the shepherd’s staff and has a lamb slung over his shoulders referring to the people of God he cares for. A lamb in a bramble below refers to Jesus as “the lamb of God,” a title found in John’s Gospel (John 1:29; 36). It also alludes to the Old Testament when God sent a ram caught in a bramble to change places with Isaac who God called to be sacrificed as a burnt offering (Genesis 22:13). This Old Testament story foretold the sacrifice of the Son of God at Calvary.
LEFT PANEL: Scourging of Christ is the 4th Station of the Cross (John 19:1-3). It is part of the brutalities that Jesus endured in his Passion. Jesus was slapped, beaten, punctured by thorns, and whipped with a reed stick. Two of these torture instruments are depicted below the pillar. An angel figure is below that.
RIGHT PANEL: Jesus is depicted in the garden of Gethsemane being consoled by an angel (Luke 22:43). It followed the Last Supper where, knowing of Judas’s betrayal, Jesus in the garden prayed: “Father, if you are willing, take this cup from me. Yet not my will, but yours be done” (Luke 22:42). With his prayer, “an angel from heaven appeared to him and strengthened him” (Luke 22:43). At the foot of the Mount of Olives outside Jerusalem all four Gospels relate that Jesus underwent an agony in the garden of Gethsemane where he was betrayed and arrested the night before his crucifixion. Below is an angel figure. 12/2018 12.6 mb
December 2018. Organ loft. St. Francis Xavier Church, Wilmette, IL. 446 kb 25%
SOURCES:
Heavenly City: The Architectural Tradition of Catholic Chicago, Denis Robert McNamara, James Morris, Liturgy Training Publications, Chicago, Illinois, 2005, pp. 138-140 Chicago Churches and Synagogues: An Architectural Pilgrimage, George Lane, S.J., and Algimantas Kezys, Loyola University Press, Chicago, 1981. Saint Ignatius and His First Companions, Chas. Constantine Pise, P.J. Kenedy & Sons, New York, 1892, pp.105-151. The Saints: A Concise Biographical Dictionary, edited by John Coulson, Guild Press, New York, 1957. The New American Bible, Catholic Book Publishing Corp, New York, 1993. Catechism of the Catholic Church, 2nd Edition, Doubleday, New York, 1997.
WINDOW DETAIL An angel figure graces one of the stained-glass windows in St. Francis Xavier Church. There are several different angel figures throughout the church’s stained glass panels.
